Think Forward.

Gaza and AI are just a few words away... 6276

Aziz Daouda, 3 mon.
The second week of February saw Israeli hostages exchanged for Palestinians. The Hamsaouis were still armed to the teeth. The bombings did not do much. This happened against the backdrop of President Trump's confirmation that there would be a Gaza Rivera without the Palestinians. Bluffing is becoming a constant in the President's language. He said that he was 99% certain that Egypt and Jordan would agree to receive him, brandishing the fatal weapon of the dollar. When he received the King of Jordan in the Oval Office, it was a painful moment bordering on humiliation. It took all the class and dexterity of the Hashemite sovereign to finally get through it, his face taut and red with barely veiled anger and sadness. He had to stand his ground and he did. Trump seems to be ignoring history and geography, or at least not taking them into consideration. Let's wait for the Arab summit on 27 February in Cairo and the reactions of countries that have so far been silent or in a state of expectation. In the meantime, Hamas is begging the Arab countries for help, going so far as to acknowledge at last that 7 October was a mistake. Trump quickly moved on to other things. After 19 minutes and 55 seconds with the King of Jordan, he now had a long telephone conversation with Putin lasting almost an hour and a half. The two men seem to be on the same wavelength. They say they want peace in Ukraine as soon as possible. The future of the troublemaker Zelensky seems to be numbered. In principle, the Europeans say that peace cannot be achieved without them. They don't have the power, divided as they are. At the same time, the Palestinian Authority, or what is left of it, has thanked His Majesty King Mohammed VI for his intervention to release funds held back by Israel for its benefit. What is happening in Gaza has overshadowed the most important event of the month: the Paris summit on artificial intelligence. Almost every country in the world was there. Some were represented by their presidents, such as India and the Emirates. China and the USA were represented by their respective vice-presidents. The American president's remarks were in line with his own. This just goes to show how important this issue is for the future of humanity as a whole. Some want fairness, others balance, and still others transparency and ethics. This is difficult to achieve when the world's major players do not sign the final resolutions and make no commitment to restrict their domination and the technological development that serves them first. 61 countries have signed up to an open, inclusive and ethical AI, not including the USA and the United Kingdom. On the fringes of the summit, there was a very important meeting of the Global Partnership on Artificial Intelligence, which today brings together some fifty countries. This was necessary, as many countries, including Morocco, are knocking on the door to join. The young body took the opportunity to take stock of its strategy, which it is seeking to bring into line with the OECD's recommendations on AI. While many countries are campaigning to reduce the gap between nations as much as possible, it has to be said that this is not going down well with the purists and the naïve. The gap is already there, with the two behemoths, the USA and China, firmly in the lead. Others are hoping and doing their utmost to catch up, notably India and now France, which has announced its intention to invest $109 billion in AI. To achieve this, they are joining forces with the United Arab Emirates, which will contribute $50 billion, and Canada, which will inject $20 billion into the project. The most important thing is to have their own data centres. Data being the sinews of war at this level, alongside technology of course. The amount announced by France is still a far cry from the 500 billion American project. We're on a different planet here. But do we need so much money when we learn that DeepSeek, developed by the Chinese, only cost USD 6 million? What China isn't saying is that it started from where the Americans had arrived with heavy investment, even using INVIDIA cards, albeit from a slightly earlier generation. To get an idea of the differences, consider that in terms of data centres, there are 5,381 in the USA, compared with 521 in Germany, 449 in China, 315 in France and just 219 in Japan, for example. The USA has more than 50% of the world's data storage capacity, compared with 16% for China. Africa is counted in the rest of the world, a truly negligible quantity. Having data and computing centres is first and foremost a matter of will and funding, as well as the ability to produce energy and have access to large quantities of water. Yes, when you click to open a WhatsApp message or send one; when you do a search on Google, Brave or others; when you watch a video on YouTube or a film on Netflix, you consume energy to run the machinery that will respond to you but also water because it is water that cools it down. The technology consumes a lot of energy and water. Some even say that it is Silicon Valley's excessive water consumption that explains the recent huge fires in California. If Morocco is seeking to join the PMIA, it's because it feels the importance of not just being a simple consumer of AI. It wants to play its part and, above all, position itself so as not to be left behind. The country already has respectable-sized computer centres, enabling it to aspire to efficiency in scientific research and in meeting the needs of its citizens. But this is not enough. Today, AI is everywhere in our daily lives, and it will be even more so in the future. Morocco aims to continue its digital transformation and is looking for a small share in technological innovation. This means that we will need to produce more energy, and to do so we may have to take account of the limits of renewable energies and their cost, and give serious thought to nuclear power. This is what is planned in the American project. We mustn't be mere consumers of AI, otherwise we'll be importing other people's biases and then we'll simply be lost. To achieve this, we need to be careful not to over-legislate and over-regulate in a rapidly evolving field where no one can say how or what tomorrow will bring. One article, one comma in a law and the machine is irremediably blocked. We are in a field where milliseconds are important, and the freedom to think without limits, to venture beyond barriers and to undertake without conditions is vital.
open.luxeradio.ma/show/track/47f...
Aziz Daouda

Aziz Daouda

Directeur Technique et du Développement de la Confédération Africaine d'Athlétisme. Passionné du Maroc, passionné d'Afrique. Concerné par ce qui se passe, formulant mon point de vue quand j'en ai un. Humaniste, j'essaye de l'être, humain je veux l'être. Mon histoire est intimement liée à l'athlétisme marocain et mondial. J'ai eu le privilège de participer à la gloire de mon pays .


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THE ENCHIRIDION - I 1520

Bluwr X Commons: Epictetus, 2 y.
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1 min read.
There are things which are within our power, and there are things which are beyond our power. Within our power are opinion, aim, desire, aversion, and, in one word, whatever affairs are our own. Beyond our power are body, property, reputation, office, and, in one word, whatever are not properly our own affairs. Now the things within our power are by nature free, unrestricted, unhindered; but those beyond our power are weak, dependent, restricted, alien. Remember, then, that if you attribute freedom to things by nature dependent and take what belongs to others for your own, you will be hindered, you will lament, you will be disturbed, you will find fault both with gods and men. But if you take for your own only that which is your own and view what belongs to others just as it really is, then no one will ever compel you, no one will restrict you; you will find fault with no one, you will accuse no one, you will do nothing against your will; no one will hurt you, you will not have an enemy, nor will you suffer any harm. Aiming, therefore, at such great things, remember that you must not allow yourself any inclination, however slight, toward the attainment of the others; but that you must entirely quit some of them, and for the present postpone the rest. But if you would have these, and possess power and wealth likewise, you may miss the latter in seeking the former; and you will certainly fail of that by which alone happiness and freedom are procured. Seek at once, therefore, to be able to say to every unpleasing semblance, “You are but a semblance and by no means the real thing.” And then examine it by those rules which you have; and first and chiefly by this: whether it concerns the things which are within our own power or those which are not; and if it concerns anything beyond our power, be prepared to say that it is nothing to you.

THE ADVENTURES OF TOM SAWYER - PREFACE 1610

Bluwr X Commons: Mark Twain, 2 y.
1 min read.
Most of the adventures recorded in this book really occurred; one or two were experiences of my own, the rest those of boys who were schoolmates of mine. Huck Finn is drawn from life; Tom Sawyer also, but not from an individual—he is a combination of the characteristics of three boys whom I knew, and therefore belongs to the composite order of architecture. The odd superstitions touched upon were all prevalent among children and slaves in the West at the period of this story—that is to say, thirty or forty years ago. Although my book is intended mainly for the entertainment of boys and girls, I hope it will not be shunned by men and women on that account, for part of my plan has been to try to pleasantly remind adults of what they once were themselves, and of how they felt and thought and talked, and what queer enterprises they sometimes engaged in. THE AUTHOR. HARTFORD, 1876.

THE MEDITATIONS - Book I.[1/3] 1649

Bluwr X Commons: Marcus Aurelius, 2 y.
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4 min read.
1. I learned from my grandfather, Verus, to use good manners, and to put restraint on anger. 2. In the famous memory of my father I had a pattern of modesty and manliness. 3. Of my mother I learned to be pious and generous; to keep myself not only from evil deeds, but even from evil thoughts; and to live with a simplicity which is far from customary among the rich. 4. I owe it to my great-grandfather that I did not attend public lectures and discussions, but had good and able teachers at home; and I owe him also the knowledge that for things of this nature a man should count no expense too great. 5. My tutor taught me not to favour either green or blue at the chariot races, nor, in the contests of gladiators, to be a supporter either of light or heavy armed. He taught me also to endure labour; not to need many things; to serve myself without troubling others; not to intermeddle in the affairs of others, and not easily to listen to slanders against them. 6. Of Diognetus I had the lesson not to busy myself about vain things; not to credit the great professions of such as pretend to work wonders, or of sorcerers about their charms, and their expelling of Demons and the like; not to keep quails (for fighting or divination), nor to run after such things; to suffer freedom of speech in others, and to apply myself heartily to philosophy. Him also I must thank for my hearing first Bacchius, then Tandasis and Marcianus; that I wrote dialogues in my youth, and took a liking to the philosopher’s pallet and skins, and to the other things which, by the Grecian discipline, belong to that profession. 7. To Rusticus I owe my first apprehensions that my nature needed reform and cure; and that I did not fall into the ambition of the common Sophists, either by composing speculative writings or by declaiming harangues of exhortation in public; further, that I never strove to be admired by ostentation of great patience in an ascetic life, or by display of activity and application; that I gave over the study of rhetoric, poetry, and the graces of language; and that I did not pace my house in my senatorial robes, or practise any similar affectation. I observed also the simplicity of style in his letters, particularly in that which he wrote to my mother from Sinuessa. I learned from him to be easily appeased, and to be readily reconciled with those who had displeased me or given cause of offence, so soon as they inclined to make their peace; to read with care; not to rest satisfied with a slight and superficial knowledge; nor quickly to assent to great talkers. I have him to thank that I met with the discourses of Epictetus, which he furnished me from his own library. 8. From Apollonius I learned true liberty, and tenacity of purpose; to regard nothing else, even in the smallest degree, but reason always; and always to remain unaltered in the agonies of pain, in the losses of children, or in long diseases. He afforded me a living example of how the same man can, upon occasion, be most yielding and most inflexible. He was patient in exposition; and, as might well be seen, esteemed his fine skill and ability in teaching others the principles of philosophy as the least of his endowments. It was from him that I learned how to receive from friends what are thought favours without seeming humbled by the giver or insensible to the gift. 9. Sextus was my pattern of a benign temper, and his family the model of a household governed by true paternal affection, and a steadfast purpose of living according to nature. Here I could learn to be grave without affectation, to observe sagaciously the several dispositions and inclinations of my friends, to tolerate the ignorant and those who follow current opinions without examination. His conversation showed how a man may accommodate himself to all men and to all companies; for though companionship with him was sweeter and more pleasing than any sort of flattery, yet he was at the same time highly respected and reverenced. No man was ever more happy than he in comprehending, finding out, and arranging in exact order the great maxims necessary for the conduct of life. His example taught me to suppress even the least appearance of anger or any other passion; but still, with all this perfect tranquillity, to possess the tenderest and most affectionate heart; to be apt to approve others yet without noise; to have much learning and little ostentation. 10. I learned from Alexander the Grammarian to avoid censuring others, to refrain from flouting them for a barbarism, solecism, or any false pronunciation. Rather was I dexterously to pronounce the words rightly in my answer, confining approval or objection to the matter itself, and avoiding discussion of the expression, or to use some other form of courteous suggestion. 11. Fronto made me sensible how much of envy, deceit and hypocrisy surrounds princes; and that generally those whom we account nobly born have somehow less natural affection. 12. I learned from Alexander the Platonist not often nor without great necessity to say, or write to any man in a letter, that I am not at leisure; nor thus, under pretext of urgent affairs, to make a practice of excusing myself from the duties which, according to our various ties, we owe to those with whom we live. 13. Of Catulus I learned not to condemn any friend’s expostulation even though it were unjust, but to try to recall him to his former disposition; to stint no praise in speaking of my masters, as is recounted of Domitius and Athenodorus; and to love my children with true affection. 14. Of Severus, my brother, I learned to love my kinsmen, to love truth, to love justice. Through him I came to know Thrasea, Helvidius, Cato, Dion, and Brutus. He gave me my first conception of a Commonwealth founded upon equitable laws and administered with equality of right; and of a Monarchy whose chief concern is the freedom of its subjects. Of him I learned likewise a constant and harmonious devotion to Philosophy; to be ready to do good, to be generous with all my heart. He taught me to be of good hope and trustful of the affection of my friends. I observed in him candour in declaring what he condemned in the conduct of others; and so frank and open was his behaviour, that his friends might easily see without the trouble of conjecture what he liked or disliked.